Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 422.
Context: The mysteries of the Bible should teach us, at one and the same time, our nothingness and our greatness; producing humility, and animating hope. I bow before these mysteries. I knew that I should find them, and I pretend not to remove them. But whilst I thus prostrate myself, it is with deep gladness and exultation of spirit. God would not have hinted the mystery, had He not hereafter designed to explain it. And, therefore, are my thoughts on a far-off home, and rich things are around me, and the voices of many harpers, and the shinings of bright constellations, and the clusters of the cherub and the seraph; and a whisper, which seems not of this earth, is circulating through the soul, " Now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known."
“Were there no mysteries in the Bible, we should doubt its being the transcript of the Eternal Mind. The "mystery of godliness" adapts it to our ruined race. Those mysteries of the Bible are like the mountains of the world; they give grandeur to the landscape and fertility to the soil.”
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 422.
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Joseph Dare (reverend) 5
Australian clergyman 1831–1880Related quotes
“One may say "the eternal mystery of the world is its comprehensibility."”
From the article "Physics and Reality" (March 1936), reprinted in Out of My Later Years (1956). The quotation marks may just indicate that he wants to present this as a new aphorism, but it could possibly indicate that he is paraphrasing or quoting someone else — perhaps Immanuel Kant, since in the next sentence he says "It is one of the great realizations of Immanuel Kant that the setting up of a real external world would be senseless without this comprehensibility."
Other variants:
The eternally incomprehensible thing about the world is its comprehensibility.
In the endnotes to Einstein: His Life and Universe by Walter Isaacson, note 46 on p. 628 http://books.google.com/books?id=cdxWNE7NY6QC&lpg=PP1&pg=PA628#v=onepage&q&f=false says that "Gerald Holton says that this is more properly translated" as the variant above, citing Holton's essay "What Precisely is Thinking?" on p. 161 of Einstein: A Centenary Volume edited by Anthony Philip French.
The most incomprehensible thing about the world is that it is comprehensible.
This version was given in Einstein: A Biography (1954) by Antonina Vallentin, p. 24, and widely quoted afterwards. Vallentin cites "Physics and Reality" in Journal of the Franklin Institute (March 1936), and is possibly giving a variant translation as with Holton.
The most incomprehensible thing about the world is that it is at all comprehensible.
As quoted in Speaking of Science (2000) by Michael Fripp
The eternal mystery of the world is its comprehensibility … The fact that it is comprehensible is a miracle.
As quoted in Einstein: His Life and Universe by Walter Isaacson, p. 462 http://books.google.com/books?id=cdxWNE7NY6QC&lpg=PP1&pg=PA462#v=onepage&q&f=false. In the original essay "The fact that it is comprehensible is a miracle" appears at the end of the paragraph that follows the paragraph in which "The eternal mystery of the world is its comprehensibility" appears.
1930s
1881, A Defence of Atheism: A lecture delivered in Mercantile Hall, Boston on 10 April, 1861, p. 7
A Defence of Atheism
Source: The Spiritual Life (1947), p. 304
Commenting upon the Aleinu prayer, in "Why We Remain Jews" (1962)
Context: The kingdom is Yours, and You will reign in glory for all eternity. As it is written in Your Torah: "The Lord shall reign for ever and ever." And it is said: " And the Lord shall be King over all the earth: on that day the Lord shall be One, and His name One."
No nobler dream was ever dreamt. It is surely nobler to be a victim of the most noble dream than to profit from a sordid reality and to wallow in it. Dream is akin to aspiration. And aspiration is a kind of divination of an enigmatic vision. And an enigmatic vision in the emphatic sense is the perception of the ultimate mystery, of the truth of the ultimate mystery. The truth of the ultimate mystery — the truth that there is an ultimate mystery, that being is radically mysterious — cannot be denied even by the unbelieving Jew of our age. That unbelieving Jew of our age, if he has any education, is ordinarily a positivist, a believer in Science, if not a positivist without any education.
"Foreword to an Exhibit: I" (1944)
Context: Art is a mystery.
A mystery is something immeasurable.
In so far as every child and woman and man may be immeasurable, art is the mystery of every man and woman and child. In so far as a human being is an artist, skies and mountains and oceans and thunderbolts and butterflies are immeasurable; and art is every mystery of nature. Nothing measurable can be alive; nothing which is not alive can be art; nothing which cannot be art is true: and everything untrue doesn’t matter a very good God damn...
"Mysteries" (1960), st. 10; Dimitri Obolensky (ed.) The Heritage of Russian Verse (Bloomington: Indiana University Press, 1976) p. 452.
"Anubis" to the Sphinx, in Act 2 of The Infernal Machine (1932); Collected Works Vol. 5 (1948)
